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Ye Rite to Calle

Yogge-Sothothe

Edited From ye MS of Michael Calmar


ye Magitian
by Frater T.S.

Publihed by Celephais Pres


anno MDCXLI a.I.b.

So I have set my feet beneath the stars


Beneath the shadow of the wings of night
We walk again the windswept open moors
Searching for a way back to the beyond
AOTH ABAOTH BASUM SABAOTH
IAO!

echoes out the ancient call.


I speak of gates and keys, and guardians
Of gates, but where the gate leadswell, who knows?
We simply seek to open up the ways
In this grey world as in the realms beyond.
We stand here where the boundaries are blurred,
When those who wait outside may gather round.
I give the sign that tears aside the veil
The words that open wide the doors of hell.
Lege Iudica Atque Ride.

Ye Rite to Calle Yogge-Sothothe


From a MS found among the papers of Michael Calmar (an obscure 16thcentury magician, who after fleeing Ipswich in Suffolk is believed to have set
up shop as a cunning-man in a Warwickshire village, and thereby made a
living while pursuing researches into the more recondite aspects of the
magical arts.)

Yogge-Sothothe (as yt ys wrytten yn ye booke of El Azred) ys ye Gate where ye


Spheres meete. So therefore mu ye Magitian who dereth to enter ynto conuere wth
Thoe wch are Beyonde, fire make ye Invocation to Yogge-Sothothe.
Yt ys wrytten yn ye MS of M. Georgius Fnum that Yogge-Sothothe ys to bee
called at Lammas, wth ye Sonne yn ye Vth Howe (according to ye ytem of
Placidus) and tryne wth Saturne. Yet yt myghte be ayde that ye Olde Ones are
from beyond ye Spheres and outyde ye Powre of ye Gouerners, so thee
Conderations are of noe Account wth them. Beyng then as Yogge-Sothothe ys
beyonde all Tyme, a Magitian maie call to hym wheneuer yt ys conuienient. Still,
yt ys true that at certain Tymes y Gates to ye Outde maie be more readilie opened;
and yt ys of olde repute yn thys lande that ye eue of Maie and ye eue of ye fea of All
Souls are uch tymes.
But yf Yogge-Sothothe ys Euerywhere, and at all Tymes, why houlde he bee
called at all? Vnderande that he dwelleth Outde, beyond ye Gate, and while ye
Gate hath no truwe Place, or rather yt ys yn all Places, and exieth at all Tymes,
there yet are Tymes and Places where it maie be more ealie opened, and YoggeSothothe brought near. And thys gate ys ye Gate of Knowledge, ye Gate of ye Secret
of ye Vniuere.
Here folleweth ye Rite to calle Yogge-Sothothe.
One houlde calle Yogge-Sothothe in some deolate and lonelie place, open to ye kie
(not yn a wde or vale, for ynance); or on wyndwepte clys ouerlkynge ye Sea,
for uch places are mot kin to ye Outer Voyde. Ye Rite hould bee poken at
twilyghte, for preference on Maie Eue.
Know ye that this Rite doth not erue to make one poeed by Yogge-Sothothe.
Such a Thynge is poible, yt ys true, but would urelie caue one to goe madde; vnles,
as ys quite lykelie, he who maketh ye attempt ys alreadie madde.
At y Centre of y Cyrcle ys a large flat one & vppon yt marked ye Seale of
Yogge-Sothothe, as maie be founde in ye booke of that cozener Fnum, wch he falelie
aith ys ye authentick Nekronomikon of El Azred (thys booke yet contayneth some
truth, though not to bee trued yn euery detaile; for ye Magitian from Couentry
whom Fnum payd to wryte yt knew much of the antient lore, and may haue een
ome parts of El Azred).
Nowe, yf thys Stone ys one where ye Rites of ye Olde Ones haue been poken of
olde, yt ys better.
Alo haue to hand ye cener wth perfumes, & ye exorcized Water of Purification.
Set up ye Cyrcle as alreadie decrybed.
e

Ye Maiter and ye Companions beynge aembled, let ye Rite of empowrynge ye


Cyrcle bee conducted in ye vsual manner. First, though, ye Rites of Dimial maie
bee poken, to cleare ye Ayer as it were, but yf you doe thys Rite at a place dedicated to
ye Olde Ones, yt ys better to omit thys parte, so theire powre wylle welle and wax
fatte.
Nexte, calle ye Powre wth uitable Rites. Yt ys here that ye Companions are of ye
greate Importance, for while IV or V maie brynge more powre than one alone, thys
ys onlie true yf they be perfectly intructed by ye Maiter to the purpoe of ye Rite,
else all wylle turne to confuion. So therfor mut ye Mr before he begynneth ye Rite
peake yn a lowd Voyce ye Ende of ye Rite, & encourage ye Companions, that they bee
without Feere for boddie mynde & oule.
When ye Powre ys uicient, (and ye Mr, yf he be a true Magitian, wylle know
thys), let y Mt make ye Commemeration of Yogge-Sothothe as ys written in ye
booke of El Azred, while ye Companions call on ye name of Yogge-Sothothe. Then
open ye Gate wth ye ZZ formula.
Nowe concernynge ye Manifeation of Yogge-Sothothe, knowe ye that he hath
noe true Shape, or at leat none that the eyes of man can ee. Yt ys ayd that hys
form ys hewn yn thoe he hath begotten on mankynde, but uch are Abominations and
Thinges that houlde not bee, & they when they are most lyke vnto hym can bee
perceiued but dimlie, & that onlie by those wth ye Syghte, or by ye ve of ye magical
Powdres of Manifeation (uch as Fnum telleth of) but thee late availe not against
Yogge-Sothothe hymelfe. Thoe true Magitians, I peake not here of mere Iuglers &
Cunninge men, who haue ye Inner Viion, maie yet perceiue some hint of what lyes yn
y Outer Space where ye Olde Ones dwell, & thys wylle appeare differentlie
dependinge on the Magitian. For there be ome who haue een Yogge-Sothothe as a
mae of glowinge Bubbles lyke vnto ye Egges of a Frogge, & others who aie he
appeareth as a ingle gyante Sphere wch flyeth through ye Ayer, & yet others declare he
hath ye emblance of a man, but cloked and wth hys Face couered. At tymes I haue een
one or another of thee Forms, yet on other Occaions, omethynge vtterlie different, &
I upect thys ys becaue Yogge-Sothothe is All in One but we can onlie perceiue a
part of that All at anie one Tyme.
And once Yogge-Sothothe ys called and ye Gate opened (for to doe ye one ys to doe
ye other) ye maie enter ynto conuere wth Thoe outyde the Gate, and much maie be
learned from ye Outer Ones. Yt ys euen ayd, that they maie tell concerninge ye
return of ye Olde Ones and how a Magitian maie become as ye Olde Ones & endure in
ye Worlde wch ys to Come, but I owne notte ye truwth of thys.
When he hath finihed conueringe with Thoe Outyde, let ye Mater cloe ye Gate
& eal yt wth ye Eldr Sygne.
e

COMMENTARY.
As presented here, Calmars Rite is essentially an outline, a set of working notes
for personal use.
To clarify the remark about possession: the intent of the rite seems rather to invoke
Yog-Sothoth as a general presence to the Circle. It does not seem to have bothered
him that, as far as we can tell, the operators were also inside the Circle. Possibly
Calmar was banking on the Gate being opened wide enough for communication
and transfer of energies, but not for Yog-Sothoth to fully manifest in this universe.
It may be advisible to have some kind of material basis possibly a talisman of
some kind into which the energies from Outside can be grounded (I would be
hesitant about having this basis then consumed as a sacrament, as Calmar suggests
elsewhere in connection with an invocation of Cthulhu).
The Rites of Dissmissal to which Calmar refers suggests some formula of
banishing. The last part of that paragraph refers to the practice of not banishing at
permenant sacred sites. Such a rite was indeed found amongst the papers of
Calmar; it is tedious, verbose, heavily Christian and probably plagiarised from
another writer. It is here omitted. Also found was a circle consecration, bearing a
slight resemblence to that in Anti-Scot.1 A sketch for a magic circle, with an
octogram (two interlaced squares) inscribed and a central altar, appeared on the
same MS sheet.
The paragraph beginning Nexte, calle ye Powre is garbled and what Calmar
means is unclear. But in terms of modern magical practice, some form of
preliminary invocation and energy raising would be called for at this point.
Calmar appears to have subscribed to a hybrid spirit / energy model of magick,
although elements of his theory appear grossly literalistic and superstitious.
The ZZ formula is found nowhere in the extant papers of Calmar.2 In the spirit
of creative mangling, I am assuming that the Zazas formula, familiar to students
of Crowley, is meant.
Calmar conveniently omits to describe the Elder Sign, or the manner of closing for
that matter. However, in one of his other papers, he makes the claim that there
are antient caruinges of ye Eldr Sygne on Rockes on ye Moores of ye Northe which
suggests he identified it with some possibly identifiable inscription which was
visible at the time he was writing. The figure on the famous Swastika Stone on
Ilkley Moor may have been meant.3
i.e. in one of the additional chapters in the 1665 third edition of Discoverie of Witchcraft.
PS: this statement is not entirely accurate. See note at end.
3 Calmar may have been wrong in this identification; see note on Elder Sign following.
It is believed that the figure on the Swastika Stone, while one of the Old Ones signs
is distinct from the Elder Sign.
1
2

THE RITE.
Following is a working up of the ritual. Since Calmar does not reproduce the
Seale from Fnums bogus Necronomicon, I have created one according to the
method described in Agrippas Third Book (spelling Yog-Sothoth in Greek as ):

{
The Character of Yog-Sothoth
There are four participants minimum: the Chief Magus (CM), the Adjuvant Magus
(AM) and two assistants (A1 and A2). CM with staff, AM with sword, A1 with
salt, water and aspergillus, A2 with censer and incense. Additional assistants may
be figured in the rite. CM has the main part, AM speaks certain responses, A1, A2
and anyone else present form a chorus. The incense should probably be
Uranian. Mark the seal in chalk or something else easily erasable. If this is being
done outdoors, probably not necessary to actually mark out the circle in full,
although perhaps using rocks or similar to indicate the edge would be advisible.
Lights at quarters and cross-quarters.

The Circle for the Rite.


The main requirement for the circle is that it is big enough that (a) everyone
present can stand around the edge with CM and AM standing on opposite sides of
the central altar stone and (b) CM can make various signs and gestures with a sixfoot quarterstaff without hitting anyone. If you are going to go for a traditional
size it should be 9 radius, not 9 diameter. The lines drawn within the circle are
not merely a double octagram, they are a two-dimensional representation of a

tesseract or four-dimensional hypercube. It may be a bit much to expect all the


participants to visualise the latter during the opening. The letters are optional.
The best-known form of the Elder Sign is the eye in the pentagram described by
August Derleth in various of his stories; different versions appear in the HayTurner Necronomicon and the Call of Cthulhu rulebook (the former lacks the internal
lines). The branching tree sigil appears in a Lovecraft letter and so is in once sense
more authentic but, while from a fiction fans point of view I personally have a
low opinion of most of Derleths contributions to the Mythos, I concede that the
form of the Elder Sign he invented, being more well-known, is likely to have
gained more magical force than the relatively obscure Lovecraft design. I have
created a combined version which incorporates the salient features of both forms.

The Elder Sign (Lovecraft version)

The Elder Sign (combined version)


In using the latter version to ward, banish or seal, the pentagram should be made
as a banishing form: for preference, the banishing pentagram of Void, but since
this cannot be physically traced (since Void is referred to the space in the centre of
the pentagram; the invoking pentagram of Void must be rather visualised as the
pentagram collapsing into the centre as a singularity, the banishing form reverses
this), spirit passive might be suitable.

OPENING.4
A1:
A2:
AM:
CM:

All:
CM:

(consecrates salt and water and sprinkles circle)5


(puts incense on lit charcoal and carries censer round circle, before placing it
on the altar-stone)
(traces circle with sword).
(circumambulates once, then returns to centre, faces north and raises staff)
The circle of power surrounds us!
We stand outside the circles of time
Between the world of men
and the realms of the Old Ones of the Outer Spaces.
In the names
YESENNIGADN ORTHO BAUB
NORE KODRE SOIRE SOIRE SANKANTHARA
ANKIST ENDEKAKIST AKROUROBORE
Let the circle be sealed! (knocks 3-5-3)
So mote it be.
The Wheel turns, rolling ever blindly on.
After summer is winter, after winter summer.
We stand on the boundary, at one of the In-Between Times.
And at times such as this
The Gates to the Outside may be more readily opened
And those who wait without brought near.6

May, and probably should, be preceeded by a standard banishing.


All movements in the circle during the opening should be widdershins. See note at
end.
6 If the rite is not being conducted at the specified time, omit this speech and substitute:
The Old Ones were
The Old Ones are
The Old Ones shall be.
Not in the spaces known to men
But between them, They walk
Serene and primal
Undimensioned and to us unseen.
4
5

STATEMENT OF WORKING AND PRELIMINARY INVOCATION.


AM:
All:

CM:

It is our will to call forth Yog-Sothoth for the purpose of ...


(etc. brief statement of intent)
So mote it be.
(All except CM circumambulate widdershins AM setting pace with mantra:
Nghai, nghaghaa, bugg-shoggog, yhah: Yog-Sothoth, Yog-Sothoth
while CM faces N. & declaims the invocation from the Bear spell)
I call upon ye, holy and powerful,
Glorious Splendours, serving the great gods,
Mighty archdaimons, living in Chaos,
Erebus, Abyss, Earths deepest places,
Haunters of sky-depths, shrouded in dark clouds,
Watching the hidden, guardians of secrets,
Guides in dark Hades, governing the endless,
Underworld rulers, shaking the planets,
Laying foundations, serving in chasms,
Shudderful fighters, fearful ministers,
Turning the spindle, winter snow freezers,
Air-traversers, summertime scorchers,
Blowing the storm-winds, destinys masters,
Lords of Erebos, bringing compulsion,
Fanning the furnace, spraying the dewfall,
Setting the winds loose, stirring the dark depths,
Treading the calm sea, mighty in courage,
Grieving the spirit, powerful princes,
, ,
, ,
, ,
, ,
, ,
, ,
, ,
, ,
, ,
, ,
, ,
Holy, invincible, I call upon you
Come to our circle, make the way open
(repeat last line until CM deems sufficient,7 at which point CM gives a prearranged signal to AM; circumambulation stops; AM moves in to face CM
across altar stone; all others stand around circle.)

If not sufficient after 4 or 5 repetitions, repeat whole invocation.

THE SUMMONING.
CM:

AM:
All:
CM:
AM:
All:
CM:
AM:
All:
CM:
AM:
All:
CM:
AM:
All:
CM:
AM:
All:
CM:
AM:
All:
CM:
AM:
All:

(Holds staff vertical and begins to invoke)


Yog-Sothoth knows the Gate
Yog-Sothoth is the Gate
Yog-Sothoth is the Key and the Guardian of the Gate
Past, Present, Future all are One in Yog-Sothoth
I ERBTH
I PAKERBTH
I BOLCHOSTH
Yog-Sothoth! Yog-Sothoth! Yog-Sothoth!
(at each chorus, CM knocks with staff on altar stone)
Yog-Sothoth knows
where the Old Ones broke through of old
and where they shall break through again
ATH ABATH
BASUM ISAK
SABATH IA
Yog-Sothoth! Yog-Sothoth! Yog-Sothoth!
Yog-Sothoth knows
where the Old Ones trod earths fields
and where they tread them still.
IAKP MANARA SKORTOURI
MORTROUM EPHRAULA THREERSA
Yog-Sothoth! Yog-Sothoth! Yog-Sothoth!
Yog-Sothoth is the key to the Gate
whereby the spheres meet
BARBATHIA
BAINCHCH
NIABAITHABRAB
Yog-Sothoth! Yog-Sothoth! Yog-Sothoth!
By Azathoth at the centre of Chaos!
By Nyarlathotep the mighty messenger!
Come forth Yog-Sothoth!
By Great Cthulhu who waits dreaming!
By Shub-Niggarath, the Goat with a thousand young!
Come forth Yog-Sothoth!
By dark Yuggoth on the Rim!
By Kadath in the Cold Waste!
Come forth Yog-Sothoth!
By Leng the hidden land!
By Rlyeh beneath the Ocean!
Come forth Yog-Sothoth!

CM:
AM:
All:
CM:
AM:
All:
CM:
AM:
All:

Gate of Knowledge!
Gate of the Secret of the Universe!
Come forth Yog-Sothoth!
Dispeller of illusions!
Render of the veils!
Come forth Yog-Sothoth!
All in one, One in All!
Umr At-Tawil, the Ancient One!
Come forth Yog-Sothoth!

OPENING THE GATE.


(CM in Sign of Apophis and Typhon, holding staff horizontally)
CM:
AM:
Both:
CM:
AM:
Both:
CM:
AM:
Both:
CM:
AM:
CM:
AM:
CM:
AM:
CM:

Both:

By the Earth!
By the Air!
Let the way be made clear!
By the Water!
By the Fire!
Let the Gate open!
By the thyr!
By the Void!
Let the Veil be rent in twain!
By Chaos, Erebos, and the abyss!
KOMPHTHO KOMASITH KOMNOUN
By the heights, by the depths!
Make the darkness visible!
The Gate opens...
The Veil rends...
TORZODU YOG-SOTHOTH! ZODACAR!
OD ZODAMERANU ASAPET OM MIRCA COMSELAH.
ZODARGE, LAP OTAHILA LASADI OROCAHA AOV.
ODO CICLE QAA OD OZODAZODAMA PELAPELI ADAPEHAHETA ANANAL.
ZAZAS ZAZAS NASTANDA ZAZAS
(CM turns staff to vertical and makes sign of rending veil)
(What follows cannot really be scripted. But at some point a closing should
be conducted.)

THE CLOSING.
CM:
AM:
CM:

With this sign I close the Gate. (makes sign of closing veil, then turns staff
to horizontal; the gesture is of closing and barring a gate)
With this sign I seal the Gate (traces sealing Elder Sign with sword)8
(knocks 3-5-3 with staff then declares end of rite.)
(Close circle, as follows:)

AM:
CM:

(traces circle deosil from East with sword).


(circumambulates once deosil, then returns to centre and raises staff)
The circle of power disperses!
Once again this space returns to the world of men
and leaves the realm of the Old Ones for now.
In the names
YESENNIGADN ORTHO BAUB
NORE KODRE SOIRE SOIRE SANKANTHARA
ANKIST ENDEKAKIST AKROUROBORE
Let the circle be broken! (knocks 3-5-3)
(Unless this rite is done at a space dedicated to the Old Ones, conduct a
powerful concluding banishing at this point, just to be sure.)
(All head off to pub.)

See figures at start of ritual..

10

Some notes on the above or, where things have been stolen from.
The sequences of barbarous names in the ritual have been taken from disperate
places in the Greek Magical Papyri (see Betz (ed), The Greek Magical Papyri in
Translation). The Yessenigadon-Akrourobore formula used in the opening and
closing occurs with minor variations throughout the papyri; I have omitted a
citation of Ereshkigal to get it to 11 words.
The invocation from the Bear Spell is adapted from an invocation in PGM
IV.1345-1375; the Greek is verbatim from the transcript in Preisendanz; the English
has been adapted by me from W.C. Greses translation, with a nod to E.M. Butlers
rendition in Ritual Magic; both Greek and English text should be read with the
same metre (stressing fourth and ninth syllable in each line). The AOTH ABAOTH
and IAKOP MANARA formul are from the same spell (they form a single sequence
of voces magica there, although AOTH ABAOTH BASUM ISAK SABAOTH IAO occurs
elsewhere in isolation, for example in the famous Bornless One ritual).
The palindrome BARBATHIA BAINCHCH NIABAITHABRAB appears in PGM
III.12; BAINCHCH () is a recurrent name in the PGM, it is corrupted
Demotic, spirit of Khukh (darkness, one of the Hermepolitan Ogdoad of
primal gods); spelt thus in Greek it adds to 3663, 11 times 333.9 The IO ERBTH
formula also appears in a number of Typhonian invocations. KOMPHTHO
KOMASITH KOMNOUN occurs in PGM IV.1223; it has been identified as Coptic,
Earth-shaker, ground-shaker, abyss-shaker.
The Enochian in the Opening the Gate section is written in G.D. phonetic;
strictly it should be Torzu Yog-Sothoth, Zacar od zamran aspt om mirc comselh: Zorge
lap othil lasdi orocha aoiveae: Odo cicle qaa, od ozozma plapli Adphaht Ananael. In
English: Arise, Yog-Sothoth; Move, and appear before us upon the circle; be
friendly unto me, for I have set my feet beneath the stars [i.e. aligned myself to the
symbolism of the Stellar Mythos]. Open the mysteries of your creation, and make
us partakers of the unspeakable Secret Wisdom.
My immediate source for the Zazas formula is Crowley; it appears in a few
slightly different forms, sometimes as Z.N.Z.Z. rather than Z.Z.N.Z., sometimes
Nasatanada rather than Nastanda (compare, e.g., Liber Pyramidos with The Vision
and the Voice, 10th thyr). In a note to Liber 418 Crowley states that these words are
from some vision of old time, and were used by Adam to open the gates of Hell.
So far I have been unable to pin down the source of this formula, although many of
the sequences of voces magica in certain Coptic Gnostic texts, particularly the Books
of Jeu, are stylistically similar (ZOTHZA THOITHA ZAZZATH, ZAZAZAZI ETAZAZA
ZTHAZAZAZ, etc.).10
A catering company whose trucks I have occasionally seen around Leeds in recent
years has adopted 3663 as its corporate identity.
10 Since writing this it emerged that Calmar does actually identify the ZZ formula, in
a marginal note to a magical MS in another hand (an incomplete copy omitting most
of the diagrams of Fnums fake Necronomicon); it is there called ye Incantation of
Na and is indeed a version of the Zazas formula.
9

11

The citations of Yog-Sothoth in the Summoning are mostly taken verbatim


from the passage quoted from the Necronomicon in The Dunwich Horror; this is also
the source of the mantra. A 2, 3, 3 / 2, 3, 3 rhythm seems most suitable for the
latter (stressing the second syllable of nghai and yhaa, the final syllable of
ngha-ghaa and the middle syllable of bugg-shoggog and Yog-Sothoth). If it
turns out that the Companions of Art cannot pronounce this with a straight face, or
at all, the Chief Magus may wish to come up with an alternative.
The identification of Yog-Sothoth with Umr At-Tawil is in my opinion based
on a misreading by August Derleth of Through the Gates of the Silver Key, but has
become pretty well standard currency, and there are certainly parallels. On the
other hand, the identification with Ramsey Campbells creation Daoloth, Render
of the Veils, is my doing.
With regard to the direction of circumambulation in this ritual: traditionally,
deosil movements are used to invoke, widdershins movements to banish. This is
probably based on the interpretation of deosil as sunwise, the direction of the
apparent motion of the sun in the northern hemisphere, widdershins is thus
against the course of the Sun. But in the stellar cultus it is rather the direction of
the apparent motion of the stars around the Pole Star, which might be better for
this rite, especially since it is being done in conjunction with the Bear spell (cf.
Crowleys remarks in MTP cap. X s. II; for magical purposes it is completely
irrelevant whether or not the primal Stellar Mythos based around the Pole Star and
the seven stars of the Bear, predating the lunar and solar phases of mythology and
worship ever existed or was simply a figment of Gerald Masseys imagination).
Movements in the closing are deosil to unwind the space and assert its return
to what is laughably called normality. I do not subscribe to the belief apparently
held in some Wiccan circles that widdershins magical movements are generally
black or malevolent; in fact I regard it as idiotic.
Parts of this rite are adapted or lifted wholesale from a Ritual for summoning
Yog-Sothoth and opening the Gate of unknown authorship which has been
circulating on the Internet since the mid-90s.
This ritual was performed by members of Nu Isis Working Group and the
Leeds University Union pagan society on May Eve 2003 e.v. at a site on Ilkley
Moor with interesting results.
My thanks to Frater P.B. for help in polishing the final form of this ritual.
Yog-Sothoth Neblod Zin,

12